Girl Child Importance Quotes

Fat’ is usually the first insult a girl throws at another girl when she wants to hurt her. I mean, is ‘fat’ really the worst thing a human being can be? Is ‘fat’ worse than ‘vindictive’, ‘jealous’, ‘shallow’, ‘vain’, ‘boring’ or ‘cruel’? Not to me; but then, you might retort, what do I know about the pressure to be skinny? I’m not in the business of being judged on my looks, what with being a writer and earning my living by using my brain… I went to the British Book Awards that evening. After the award ceremony I bumped into a woman I hadn’t seen for nearly three years. The first thing she said to me? ‘You’ve lost a lot of weight since the last time I saw you!’ ‘Well,’ I said, slightly nonplussed, ‘the last time you saw me I’d just had a baby.’ What I felt like saying was, ‘I’ve produced my third child and my sixth novel since I last saw you. Aren’t either of those things more important, more interesting, than my size?’ But no – my waist looked smaller! Forget the kid and the book: finally, something to celebrate! I’ve got two daughters who will have to make their way in this skinny-obsessed world, and it worries me, because I don’t want them to be empty-headed, self-obsessed, emaciated clones; I’d rather they were independent, interesting, idealistic, kind, opinionated, original, funny – a thousand things, before ‘thin’. And frankly, I’d rather they didn’t give a gust of stinking chihuahua flatulence whether the woman standing next to them has fleshier knees than they do. Let my girls be Hermiones, rather than Pansy Parkinsons.

the wounded child inside many males is a boy who, when he first spoke his truths, was silenced by paternal sadism, by a patriarchal world that did not want him to claim his true feelings. The wounded child inside many females is a girl who was taught from early childhood that she must become something other than herself, deny her true feelings, in order to attract and please others. When men and women punish each other for truth telling, we reinforce the notion that lies are better. To be loving we willingly hear the other’s truth, and most important, we affirm the value of truth telling. Lies may make people feel better, but they do not help them to know love.

There was a girl, and her uncle sold her. Put like that it seems so simple. No man, proclaimed Donne, is an island, and he was wrong. If we were not islands, we would be lost, drowned in each other's tragedies. We are insulated (a word that means, literally, remember, made into an island) from the tragedy of others, by our island nature and by the repetitive shape and form of the stories. The shape does not change: there was a human being who was born, lived and then by some means or other, died. There. You may fill in the details from your own experience. As unoriginal as any other tale, as unique as any other life. Lives are snowflakes- forming patterns we have seen before, as like one another as peas in a pod (and have you ever looked at peas in a pod? I mean, really looked at them? There's not a chance you'll mistake one for another, after a minute's close inspection) but still unique. Without individuals we see only numbers, a thousand dead, a hundred thousand dead, "casualties may rise to a million." With individual stories, the statistics become people- but even that is a lie, for the people continue to suffer in numbers that themselves are numbing and meaningless. Look, see the child's swollen, swollen belly and the flies that crawl at the corners of his eyes, this skeletal limbs: will it make it easier for you to know his name, his age, his dreams, his fears? To see him from the inside? And if it does, are we not doing a disservice to his sister, who lies in the searing dust beside him, a distorted distended caricature of a human child? And there, if we feel for them, are they now more important to us than a thousand other children touched by the same famine, a thousand other young lives who will soon be food for the flies' own myriad squirming children? We draw our lines around these moments of pain, remain upon our islands, and they cannot hurt us. They are covered with a smooth, safe, nacreous layer to let them slip, pearllike, from our souls without real pain. Fiction allows us to slide into these other heads, these other places, and look out through other eyes. And then in the tale we stop before we die, or we die vicariously and unharmed, and in the world beyond the tale we turn the page or close the book, and we resume our lives. A life that is, like any other, unlike any other. And the simple truth is this: There was a girl, and her uncle sold her.

You love the accidental. A smile from a pretty girl in an interesting situation, a stolen glance, that is what you are hunting for, that is a motif for your aimless fantasy. You who always pride yourself on being an observateur must, in return, put up with becoming an object of observation. Ah, you are a strange fellow, one moment a child, the next an old man; one moment you are thinking most earnestly about the most important scholarly problems, how you will devote your life to them, and the next you are a lovesick fool. But you are a long way from marriage.

Ever since I was a little girl and could barely talk, the word 'why' has lived and grown along with me. It's a well-known fact that children ask questions about anything and everything, since almost everything is new to them. That is especially true of me, and not just as a child. Even when I was older, I couldn't stop asking questions. I have to admit that it can be annoying sometimes, but I comfort myself with the thought that "You won't know until you ask," though by now I've asked so much that they ought to have made me a professor. When I got older, I noticed that not all questions can be asked and that many whys can never be answered. As a result, I tried to work things out for myself by mulling over my own questions. And I came to the important discovery that questions which you either can't or shouldn't ask in public, or questions which you can't put into words, can easily be solved in your own head. So the word 'why' not only taught me to ask, but also to think. And thinking has never hurt anyone. On the contrary, it does us all a world of good.

She sighed. Loudly. "Physical appearance is not what is important." Yeah right. Tell that to any girl who hasn't bothered to put on a presentable shirt or fix her hair because she's only running into the grocery store to get a quart of milk for her grandmother, and who does she see tending the 7-ITEMS-OR-LESS cash register but the guy of her dreams, except she can't even say hi—much less try to develop a meaningful relationship—since she looks like the poster child for the terminally geeky.

I am pleased enough with the surfaces - in fact they alone seem to me to be of much importance. Such things for example as the grasp of a child's hand in your own, the flavor of an apple, the embrace of a friend or lover, the silk of a girl's thigh, the sunlight on the rock and leaves, the feel of music, the bark of a tree, the abrasion of granite and sand, the plunge of clear water into a pool, the face of the wind - what else is there? What else do we need?

When we allow ourselves to celebrate tiny victories as important and meaningful, we start to understand the incremental nature of change—how one vote can help change our democracy; how raising a child who is whole and loved can help change a nation; how educating one girl can change a whole village for the better.

When my now-adult daughter was a child, another child once hit her on the head with a metal toy truck. I watched that same child, one year later, viciously push his younger sister backwards over a fragile glass-surfaced coffee table. His mother picked him up, immediately afterward (but not her frightened daughter), and told him in hushed tones not to do such things, while she patted him comfortingly in a manner clearly indicative of approval. She was out to produce a little God-Emperor of the Universe. That’s the unstated goal of many a mother, including many who consider themselves advocates for full gender equality. Such women will object vociferously to any command uttered by an adult male, but will trot off in seconds to make their progeny a peanut-butter sandwich if he demands it while immersed self-importantly in a video game. The future mates of such boys have every reason to hate their mothers-in-law. Respect for women? That’s for other boys, other men—not for their dear sons.

I'm well aware that there is no job more important than that of raising a child, but the problem is that it isn't valued.

The best thing the world offered an ugly little girl was indifference. Pity stung exactly as much as insults, if not more, so she tried to avoid either. She tried to avoid notice. Even as a child, she’d understood it was important to stay quiet. Unobtrusive. And above all, undemanding.

In a patriarchal society, one of the most important functions of the institution of the family is to make feel like a somebody whenever he is in his own yard a man who is a nobody whenever he is in his employer’s yard.

The gender binary is like a party guest who shows up before you get the chance to set the table. Before a baby is even born, well-meaning well-wishers will often ask, “Is it a boy or a girl?” The baby only becomes real to most people once they know the gender. But there are so many more important questions to be asked when a child is born, such as: “How’s your baby doing?” or “How can I support you during this time?” or “Why is it so expensive to raise kids?” Or maybe even “Where can I donate to help?

If you think that educating your girl is enough for her to tackle the boundaries of tradition, then you are wrong. You have to ensure that not only you empower her with education, but also make her strong enough to resist the evils of societal pressure under which she often buckles. Her life and honour are far more important than "What will people say?" A little emotional support from the parents can make the life of a daughter abused by her in-laws beautiful.

There is nothing wrong with being a child; in fact, it is far more important than you know. You are entitled to your childhood, Eric. All boys and girls are, and it is the adults’ responsibility to protect those childhoods.

Sure, and fatherhood is super important too. I'm not trying to make this a women-only club by any means. Just that even men rarely view their role in child rearing as the most important thing they do, when in fact it is clearly the most important thing that anybody does.

The previous governess had used various monsters and bogeymen as a form of discipline. There was always something waiting to eat or carry off bad boys and girls for crimes like stuttering or defiantly and aggravatingly persisting in writing with their left hand. There was always a Scissor Man waiting for a little girl who sucked her thumb, always a bogeyman in the cellar. Of such bricks is the innocence of childhood constructed. Susan’s attempts at getting them to disbelieve in the things only caused the problems to get worse. Twyla had started to wet the bed. This may have been a crude form of defense against the terrible clawed creature that she was certain lived under it. Susan had found out about this one the first night, when the child had woken up crying because of a bogeyman in the closet. She’d sighed and gone to have a look. She’d been so angry that she’d pulled it out, hit it over the head with the nursery poker, dislocated its shoulder as a means of emphasis and kicked it out of the back door. The children refused to disbelieve in the monsters because, frankly, they knew damn well the things were there. But she’d found that they could, very firmly, also believe in the poker. Now she sat down on a bench and read a book. She made a point of taking the children, every day, somewhere where they could meet others of the same age. If they got the hang of the playground, she thought, adult life would hold no fears. Besides, it was nice to hear the voices of little children at play, provided you took care to be far enough away not to hear what they were actually saying. There were lessons later on. These were going a lot better now she’d got rid of the reading books about bouncy balls and dogs called Spot. She’d got Gawain on to the military campaigns of General Tacticus, which were suitably bloodthirsty but, more importantly, considered too difficult for a child. As a result his vocabulary was doubling every week and he could already use words like “disemboweled” in everyday conversation. After all, what was the point of teaching children to be children? They were naturally good at it.

Gender is important, gender is complicated and gender is meaningful. Know your child and celebrate the kind of girl or boy your child is becoming.

I’m well aware there is no job more important than that of raising a child, but the problem is that it isn’t valued. Not in the sense that counts to me at the moment, which is financial.

The child was a girl, but the most important thing about her was that she was herself. She was someone new, someone who had not been before and so, like all babies, she was a revelation.

female superhero, Marston insisted, was the best answer to the critics, since “the comics’ worst offense was their bloodcurdling masculinity.” He explained, A male hero, at best, lacks the qualities of maternal love and tenderness which are as essential to a normal child as the breath of life. Suppose your child’s ideal becomes a superman who uses his extraordinary power to help the weak. The most important ingredient in the human happiness recipe still is missing—love. It’s smart to be strong. It’s big to be generous. But it’s sissified, according to exclusively masculine rules, to be tender, loving, affectionate, and alluring. “Aw, that’s girl’s stuff!” snorts our young comics reader. “Who wants to be a girl?” And that’s the point; not even girls want to be girls so long as our feminine archetype lacks force, strength, power. Not wanting to be girls they don’t want to be tender, submissive, peaceloving as good women are. Women’s strong qualities have become despised because of their weak ones. The obvious remedy is to create a feminine character with all the strength of Superman plus all the allure of a good and beautiful woman.14

The damage in many cases was lifelong. These women had not just surrendered a child. They had surrendered control over the most important decision they might ever make to people who they felt did not necessarily have their best interest at heart. The shame was no longer about being single and pregnant. The shame was that they had given away, or not fought hard enough to keep, their child.

I kind of was beginning to feel like I was being underutilized [as Teen Ambassador to the UN]. I mean, there were a lot more important issues out there for teens that I could have been bringing international attention to than what kids see out their windows. I mean, instead of sitting in the White House press office for three hours after school every Wednesday, or attending International Festival of the Child concerts, I could have been out there alerting the public to the fact that in some countries, it is still perfectly legal for men to take teen brides -- even multiple teen brides! What was that all about? And what about places like Sierra Leone, where teens and even younger kids routinely get their limbs chopped off as "warnings" against messing with the warring gangs that run groups of diamond traffickers? And hello, what about all those kids in countries with unexploded land mines buried in the fields where they'd like to play soccer, but can't because it's too dangerous? And how about a problem a little closer to home? How about all the teenagers right here in America who are taking guns to school and blowing people away? Where are they getting these guns, and how come they think shooting people is a viable solution to their problems? And why isn't anybody doing anything to alleviate some of the pressures that might lead someone to think bringing a gun to school is a good thing? How come nobody is teaching people like Kris Parks to be more tolerant of others, to stop torturing kids whose mothers make them wear long skirts to school?

Baby girl, this is your mother. I know I’ve given you explicit instructions to trace this into your yearbook, but they’re my words. That means this is from me, my heart, and my love for you. There’s so many things I want to say to you, things I want you to hear, to know, but let’s start with the reason I’m having you put these words in your senior yearbook. First of all, this book is everything. It may be pictures, some names of people you won’t remember in five years, ten years, or longer, but this book is more important than you can imagine. It’s the first book that’s the culmination of your first chapter in life. You will have many. So many! But this book is the physical manifestation of your first part in life. Keep it. Treasure it. Whether you enjoyed school or not, it’s done. It’s in your past. These were the times you were a part of society from a child to who you are now, a young adult woman. When you leave for college, you’re continuing your education, but you’re moving onto your next chapter in life. The beginning of adulthood. This yearbook is your bridge. Keep this as a memento forever. It sums up who you grew up with. It houses images of the buildings where your mind first began to learn things, where you first began to dream, to set goals, to yearn for the road ahead. It’s so bittersweet, but those memories were your foundation to set you up for who you will become in the future. Whether they brought pain or happiness, it’s important not to forget. From here, you will go on and you will learn the growing pains of becoming an adult. You will refine your dreams. You will set new limits. Change your mind. You will hurt. You will laugh. You will cry, but the most important is that you will grow. Always, always grow, honey. Challenge yourself. Put yourself in uncomfortable situations (BUT BE SAFE!) and push yourself not to think about yourself, your friends, your family, but to think about the world. Think about others. Understand others, and if you can’t understand, then learn more about them. It’s so very important. Once you have the key to understanding why someone else hurts or dreams or survives, then you have ultimate knowledge. You have empathy. Oh, honey. As I’m writing this, I can see you on the couch reading a book. You are so very beautiful, but you are so very humble. You don’t see your beauty, and I want you to see your beauty. Not just physical, but your inner kindness and soul. It’s blinding to me. That’s how truly stunning you are. Never let anyone dim your light. Here are some words I want you to know as you go through the rest of your life: Live. Learn. Love. Laugh. And, honey, know. Just know that I am with you always.

And yet often when I was out in the park or the woods, say, with my own little girls, I'd seen something and think to myself, That's just like the such-and-such scene, where we found the eight-year-old. As fearful as I was for their safety, seeing the things I saw, I also found it difficult to get emotionally involved in the minor, but important, scrapes and hurts of childhood. When I would come home and Pam would tell me that one of the girl had fallen off her bike and needed stitches, I'd flash to the autopsy of some child her age and think of all the stitches it had taken the medical examiner to close her wounds for burial.

The girl wriggled around to get his attention, so her light-up sneakers pushed against my handbag and then my arm. When her father finally turned around he said: Rebecca, look what you’re doing! You’re kicking that woman’s arm! I tried to catch his eye and say: it’s fine, it’s no problem. But he didn’t look at me. To him, my arm was not important. He was only concerned with making his child feel bad, making her feel ashamed.

River, the word, contains within it all rivers, which flow like tributaries into it. And this word contains not only all rivers, but more important all my rivers: every accesible experience of every river I've seen, swum in, fished, heard about, felt directly or been affected by in any other manner oblique, secondhand or otherwise. These "rivers" are infinitely tessellating rills and affluents that feed fiction's ability to spur the imagination. I read the word river and, with or without context, I'll dip beneath its surface. (I'm a child wading in the moil and suck, my feet cut on a river's rock-bottom; or the gray river just out the window, now, just to my right, over the trees of the park-spackled with ice. Or-the almost seismic eroticism of a memory from my teens-of the shift of a skirt on a girl in spring, on a quai by an arabesque of a river, in a foreign city...) This is a word's dormant power, brimming with pertinence. So little is needed from the author, when you think of it. (We are already flooded by river water, and only need the author to tap this reservoir.

Many years later when I got involved in activism, I noticed a very common thread. A lot of us girls had been psychologically abused by our mothers. A [Muslim] woman who has no control over her life craves control. There are very few outlets where that control is acceptable. In her immediate family, she cannot exert control over her husband or her son, but her daughter is fair game. All of her aggression and frustration are released in that one direction. Since, according to Hadith, Heaven is at the feet of mothers, mothers will get to determine if their children will burn in Hell for eternity or not. That is a lot of power to wield over a child. That power can have tragic results in the hands of an abusive mother. She can abuse the status and use it to control and manipulate. You must be an obedient slave to get her affection, support, approval, and, most importantly, to get into Heaven one day. She can revoke her 'blessing' at any point, keeping you in line for perpetuity.

For my own part I am pleased enough with surfaces—in fact they alone seem to me to be of much importance. Such things for example as the grasp of a child’s hand in your own, the flavor of an apple, the embrace of friend or lover, the silk of a girl’s thigh, the sunlight on rock and leaves, the feel of music, the bark of a tree, the abrasion of granite and sand, the plunge of clear water into a pool, the face of the wind—what else is there? What else do we need?

About the time that I reentered the Bruce family, an event occurred of disastrous import to the colored people. The slave Hamlin, the first fugitive that came under the new law, was given up by the blood-hounds of the north to the bloodhounds of the south. It was the beginning of a reign of terror to the colored population. The great city rushed on its whirl of excitement, taking no note of the "short and simple annals of the Poor." But while fashionables were listening to the thrilling voice of Jenny Lind in Metropolitan Hall, the thrilling voices of poor hunted colored people went up, in an agony of supplication, to the Lord, from Zion's church. Many families, who had lived in the city for twenty years, fled from it now. Many a poor washerwoman, who, by hard labor, had made herself a comfortable home, was obliged to sacrifice her furniture, bid a hurried farewell to friends, and seek her fortune among strangers in Canada. Many a wife discovered a secret she had never known before—that her husband was a fugitive, and must leave her to insure his own safety. Worse still, many a husband discovered that his wife had fled from slavery years ago, and as "the child follows the condition of its mother," the children of his love were liable to be seized and carried into slavery. Every where, in those humble homes, there was consternation and anguish. But what cared the legislators of the "dominant race" for the blood they were crushing out of trampled hearts?

Women now were expected to quit work when they started having babies. The postwar U.S. government made this clear. There was no more state-sponsored child care. In a postwar, Cold War America, child care was viewed with suspicion, as the kind of thing communists used to raise their children collectively. The U.S. government began doing the opposite of its wartime recruiting; it made propaganda-type films telling women it was important to leave their jobs, return home, and tend their households.

i think any poem worth its salt, if poems can indeed be salty, should allow the reader to think. this poem is of course a chronological poem tracing the development of humans through the movement of black women. i have no feelings that the poem is exclusive of any one but i wanted to write a sassy hands-on-the-hips poem from the understanding that i am a woman and indeed was once a girl. i think it works because the more you know about anthropology and history the more you can follow what i am saying; on the other hand you can be a little child with no previous experiences and catch the joy of the poem. it goes from the first human bones discovered all the way to the space age. what has been included is as important to me as what has been excluded. what i strove to do was show progress, movement, humor and a bit of pride. this is the most i’ve ever commented on any poem of mine since i tend to agree with t.s. eliot when he said a poet was the last person to know what the poem was/is about.

I’m not a child!” the boy cried out while hastily using his sleeve to wipe away his running nose. “Yes, my son, you are.” Norman stepped forward and knelt before the young prince before resting his hands on his shoulders. “There is nothing wrong with being a child; in fact, it is far more important than you know. You are entitled to your childhood, Eric. All boys and girls are, and it is the adults’ responsibility to protect those childhoods. When you are grown up, then it will be your job to protect the younger ones.

How nice that our former stable boy has begotten a namesake from my elder daughter,” the countess remarked acidly. “This will be the first of many brats, I am sure. Regrettably there is still no heir to the earldom…which is your responsibility, I believe. Come to me with news of your impending marriage to a bride of good blood, Westcliff, and I will evince some satisfaction. Until then, I see little reason for congratulations.” Though he displayed no emotion at his mother’s hard-hearted response to the news of Aline’s child, not to mention her infuriating preoccupation with the begetting of an heir, Marcus was hard-pressed to hold back a savage reply. In the midst of his darkening mood, he became aware of Lillian’s intent gaze. Lillian stared at him astutely, a peculiar smile touching her lips. Marcus arched one brow and asked sardonically, “Does something amuse you, Miss Bowman?” “Yes,” she murmured. “I was just thinking that it’s a wonder you haven’t rushed out to marry the first peasant girl you could find.” “Impertinent twit!” the countess exclaimed. Marcus grinned at the girl’s insolence, while the tightness in his chest eased. “Do you think I should?” he asked soberly, as if the question was worth considering. “Oh yes,” Lillian assured him with a mischievous sparkle in her eyes. “The Marsdens could use some new blood. In my opinion, the family is in grave danger of becoming overbred.” “Overbred?” Marcus repeated, wanting nothing more than to pounce on her and carry her off somewhere. “What has given you that impression, Miss Bowman?” “Oh, I don’t know…” she said idly. “Perhaps the earth-shattering importance you attach to whether one should use a fork or spoon to eat one’s pudding.” “Good manners are not the sole province of the aristocracy, Miss Bowman.” Even to himself, Marcus sounded a bit pompous. “In my opinion, my lord, an excessive preoccupation with manners and rituals is a strong indication that someone has too much time on his hands.” Marcus smiled at her impertinence. “Subversive, yet sensible,” he mused. “I’m not certain I disagree.” “Do not encourage her effrontery, Westcliff,” the countess warned. “Very well—I shall leave you to your Sisyphean task.” “What does that mean?” he heard Daisy ask. Lillian replied while her smiling gaze remained locked with Marcus’s. “It seems you avoided one too many Greek mythology lessons, dear. Sisyphus was a soul in Hades who was damned to perform an eternal task…rolling a huge boulder up a hill, only to have it roll down again just before he reached the top.” “Then if the countess is Sisyphus,” Daisy concluded, “I suppose we’re…” “The boulder,” Lady Westcliff said succinctly, causing both girls to laugh. “Do continue with our instruction, my lady,” Lillian said, giving her full attention to the elderly woman as Marcus bowed and left the room. “We’ll try not to flatten you on the way down.

Hearing the footsteps of his mortality made Steve all the more focused on family. We had a beautiful daughter. Now we wanted a boy. “One of each would be perfect,” Steve said. Seeing the way he played with Bindi made me eager to have another child. Bindi and Steve played together endlessly. Steve was like a big kid himself and could always be counted on for stacks of fun. I had read about how, through nutrition management, it was possible to sway the odds for having either a boy or a girl. I ducked down to Melbourne to meet with a nutritionist. She gave me all the information for “the boy-baby diet.” I had to cut out dairy, which meant no milk, cheese, yogurt, cottage cheese, or cream cheese. In fact, it was best to cut out calcium altogether. Also, I couldn’t have nuts, shellfish, or, alas, chocolate. That was the tough one. Maybe having two girls wouldn’t be bad after all. For his part in our effort to skew our chances toward having a boy, Steve had to keep his nether regions as cool as possible. He was gung ho. “I’m going to wear an onion bag instead of underpants, babe,” he said. “Everything is going to stay real well ventilated.” But it was true that keeping his bits cool was an important part of the process, so he made the sacrifice and did his best.

Has he invited you to dinner, dear? Gifts, flowers, the usual?” I had to put my cup down, because my hand was shaking too much. When I stopped laughing, I said, “Curran? He isn’t exactly Mr. Smooth. He handed me a bowl of soup, that’s as far as we got.” “He fed you?” Raphael stopped rubbing Andrea. “How did this happen?” Aunt B stared at me. “Be very specific, this is important.” “He didn’t actually feed me. I was injured and he handed me a bowl of chicken soup. Actually I think he handed me two or three. And he called me an idiot.” “Did you accept?” Aunt B asked. “Yes, I was starving. Why are the three of you looking at me like that?” “For crying out loud.” Andrea set her cup down, spilling some tea. “The Beast Lord’s feeding you soup. Think about that for a second.” Raphael coughed. Aunt B leaned forward. “Was there anybody else in the room?” “No. He chased everyone out.” Raphael nodded. “At least he hasn’t gone public yet.” “He might never,” Andrea said. “It would jeopardize her position with the Order.” Aunt B’s face was grave. “It doesn’t go past this room. You hear me, Raphael? No gossip, no pillow talk, not a word. We don’t want any trouble with Curran.” “If you don’t explain it all to me, I will strangle somebody.” Of course, Raphael might like that . . . “Food has a special significance,” Aunt D said. I nodded. “Food indicates hierarchy. Nobody eats before the alpha, unless permission is given, and no alpha eats in Curran’s presence until Curran takes a bite.” “There is more,” Aunt B said. “Animals express love through food. When a cat loves you, he’ll leave dead mice on your porch, because you’re a lousy hunter and he wants to take care of you. When a shapeshifter boy likes a girl, he’ll bring her food and if she likes him back, she might make him lunch. When Curran wants to show interest in a woman, he buys her dinner.” “In public,” Raphael added, “the shapeshifter fathers always put the first bite on the plates of their wives and children. It signals that if someone wants to challenge the wife or the child, they would have to challenge the male first.” “If you put all of Curran’s girls together, you could have a parade,” Aunt B said. “But I’ve never seen him physically put food into a woman’s hands. He’s a very private man, so he might have done it in an intimate moment, but I would’ve found out eventually. Something like that doesn’t stay hidden in the Keep. Do you understand now? That’s a sign of a very serious interest, dear.” “But I didn’t know what it meant!” Aunt B frowned. “Doesn’t matter. You need to be very careful right now. When Curran wants something, he doesn’t become distracted. He goes after it and he doesn’t stop until he obtains his goal no matter what it takes. That tenacity is what makes him an alpha.” “You’re scaring me.” “Scared might be too strong a word, but in your place, I would definitely be concerned.” I wished I were back home, where I could get to my bottle of sangria. This clearly counted as a dire emergency. As if reading my thoughts, Aunt B rose, took a small bottle from a cabinet, and poured me a shot. I took it, and drained it in one gulp, letting tequila slide down my throat like liquid fire. “Feel better?” “It helped.” Curran had driven me to drinking. At least I wasn’t contemplating suicide.

Your grandmother—you said she was all you had. Is that why it’s so important to you to find him?” I nod. “Losing her has been harder than I imagined. I should have realized it would be, but she was always so vibrant, seemed so much younger than her years, and I suppose I took for granted that she would be around a long time. Would see me get married, hold my child in her arms.” A tear trickles down my cheek and I bat it away. “I hate that she’s not going to be here for all of these moments. That she won’t be here to sing ‘Cielito Lindo’ to my child like she did to me when I was a little girl. There’s this giant hole in my heart. I miss her arms around me, the scent of her perfume, the smell of her cooking.

Just tell me before you go," said Lee, "because I won't be easy till I know. What side I'm fighting for I cain't tell, and I don't greatly care. Just tell me this: what I'm a-going to do now, is that going to help that little girl Lyra, or harm her?" "It's going to help her," said Grumman. "And your oath. You won't forget what you swore to me?" "I won't forget." "Because, Dr Grumman, or John Parry, or whatever name you take up in whatever world you end in, you be aware of this. I love that little child like a daughter. If I'd had a child of my own, I couldn't love her more. And if you break the oath, whatever remains of me will pursue whatever remains of you, and you'll spend the rest of eternity wishing you never existed. That's how important that oath is.

Church is important to most folks in the South. So the most important thing going is basically ruled by men as decreed by the Big Man himself. Not only that, but the church puts pressures on women that it does not put on men. Young women are expected to be chaste, moral, and pure, whereas young men are given way more leeway, ’cause, ya know, boys will be boys. Girls are expected to marry young and have kids, be a helpmate to their husbands (who are basically like having another child), and, of course, raise perfect little Christian babies to make this world a better place. So while it’s the preacher man who controls the church, it’s the women—those helpmates—who keep that shit going. They keep the pews tidy and wash the windows; type up the bulletins; volunteer for Sunday school, the nursery, youth group, and Vacation Bible School; fry the chicken for the postchurch dinners; organize the monthly potluck dinners, the spaghetti supper to raise money for a new roof, and the church fund drive; plant flowers in the front of the church, make food for sick parishioners, serve food after funerals, put together the Christmas pageant, get Easter lilies for Easter, wash the choir robes, organize the church trip, bake cookies for the bake sale to fund the church trip, pray unceasingly for their husband and their pastor and their kids and never complain, and then make sure their skirts are ironed for Sunday mornin’ service. All this while in most churches not being allowed to speak with any authority on the direction or doctrine of the church. No, no, ladies, the heavy lifting—thinkin’ up shit to say, standing up at the lectern telling people what to do, counting the money—that ain’t for yuns. So sorry.

HOW DO THEY RECEIVE ME? They call me “little girl,” “dear daughter,” “dear child.” Probably if I was of their generation they would behave differently with me. Calmly and as equals. Without joy and amazement, which are the gifts of the meeting between youth and age. It is a very important point, that then they were young and now, as they remember, they are old. They remember across their life—across forty years. They open their world to me cautiously, to spare me: “I got married right after the war. I hid behind my husband. Behind the humdrum, behind baby diapers. I wanted to hide. My mother also begged: ‘Be quiet! Be quiet! Don’t tell.’ I fulfilled my duty to the Motherland, but it makes me sad that I was there. That I know about it…And you are very young. I feel sorry for you…” I often see how they sit and listen to themselves. To the sound of their own soul. They check it against the words. After long years a person understands that this was life, but now it’s time to resign yourself and get ready to go. You don’t want to, and it’s too bad to vanish just like that. Casually. In passing. And when you look back you feel a wish not only to tell about your life, but also to fathom the mystery of life itself. To answer your own question: Why did all this happen to me? You gaze at everything with a parting and slightly sorrowful look…Almost from the other side…No longer any need to deceive anyone or yourself. It’s already clear to you that without the thought of death it is impossible to make out anything in a human being. Its mystery hangs over everything. War is an all too intimate experience. And as boundless as human life… Once a woman (a pilot) refused to meet with me. She explained on the phone: “I can’t…I don’t want to remember. I spent three years at war…And for three years I didn’t feel myself a woman. My organism was dead. I had no periods, almost no woman’s desires. And I was beautiful…When my future husband proposed to me…that was already in Berlin, by the Reichstag…He said: ‘The war’s over. We’re still alive. We’re lucky. Let’s get married.’ I wanted to cry. To shout. To hit him! What do you mean, married? Now? In the midst of all this—married? In the midst of black soot and black bricks…Look at me…Look how I am! Begin by making me a woman: give me flowers, court me, say beautiful words. I want it so much! I wait for it! I almost hit him…I was about to…He had one cheek burned, purple, and I see: he understood everything, tears are running down that cheek. On the still-fresh scars…And I myself can’t believe I’m saying to him: ‘Yes, I’ll marry you.’ “Forgive me…I can’t…” I understood her.

It was a fascinating hint that flu might have a heritable component, but other studies failed to replicate the finding. Then in January 2011, in the midst of the annual flu season in France, a two-year-old girl was admitted to the intensive care unit of the Necker Hospital for Sick Children in Paris, suffering from ARDS (acute respiratory distress syndrome). Doctors saved her life, and one of them, Jean-Laurent Casanova, sequenced her genome. He wanted to know if it held the key to why an otherwise healthy child had nearly died of a disease that most children shrug off. It turned out that the girl had inherited a genetic defect that meant she was unable to produce interferon, that all-important first-line defence against viruses. As a result, her besieged immune system went straight to plan B: a massive inflammatory response similar to the one pathologists saw in 1918.

As I became older, I was given many masks to wear. I could be a laborer laying railroad tracks across the continent, with long hair in a queue to be pulled by pranksters; a gardener trimming the shrubs while secretly planting a bomb; a saboteur before the day of infamy at Pearl Harbor, signaling the Imperial Fleet; a kamikaze pilot donning his headband somberly, screaming 'Banzai' on my way to my death; a peasant with a broad-brimmed straw hat in a rice paddy on the other side of the world, stooped over to toil in the water; an obedient servant in the parlor, a houseboy too dignified for my own good; a washerman in the basement laundry, removing stains using an ancient secret; a tyrant intent on imposing my despotism on the democratic world, opposed by the free and the brave; a party cadre alongside many others, all of us clad in coordinated Mao jackets; a sniper camouflaged in the trees of the jungle, training my gunsights on G.I. Joe; a child running with a body burning from napalm, captured in an unforgettable photo; an enemy shot in the head or slaughtered by the villageful; one of the grooms in a mass wedding of couples, having met my mate the day before through our cult leader; an orphan in the last airlift out of a collapsed capital, ready to be adopted into the good life; a black belt martial artist breaking cinderblocks with his head, in an advertisement for Ginsu brand knives with the slogan 'but wait--there's more' as the commercial segued to show another free gift; a chef serving up dog stew, a trick on the unsuspecting diner; a bad driver swerving into the next lane, exactly as could be expected; a horny exchange student here for a year, eager to date the blonde cheerleader; a tourist visiting, clicking away with his camera, posing my family in front of the monuments and statues; a ping pong champion, wearing white tube socks pulled up too high and batting the ball with a wicked spin; a violin prodigy impressing the audience at Carnegie Hall, before taking a polite bow; a teen computer scientist, ready to make millions on an initial public offering before the company stock crashes; a gangster in sunglasses and a tight suit, embroiled in a turf war with the Sicilian mob; an urban greengrocer selling lunch by the pound, rudely returning change over the counter to the black patrons; a businessman with a briefcase of cash bribing a congressman, a corrupting influence on the electoral process; a salaryman on my way to work, crammed into the commuter train and loyal to the company; a shady doctor, trained in a foreign tradition with anatomical diagrams of the human body mapping the flow of life energy through a multitude of colored points; a calculus graduate student with thick glasses and a bad haircut, serving as a teaching assistant with an incomprehensible accent, scribbling on the chalkboard; an automobile enthusiast who customizes an imported car with a supercharged engine and Japanese decals in the rear window, cruising the boulevard looking for a drag race; a illegal alien crowded into the cargo hold of a smuggler's ship, defying death only to crowd into a New York City tenement and work as a slave in a sweatshop. My mother and my girl cousins were Madame Butterfly from the mail order bride catalog, dying in their service to the masculinity of the West, and the dragon lady in a kimono, taking vengeance for her sisters. They became the television newscaster, look-alikes with their flawlessly permed hair. Through these indelible images, I grew up. But when I looked in the mirror, I could not believe my own reflection because it was not like what I saw around me. Over the years, the world opened up. It has become a dizzying kaleidoscope of cultural fragments, arranged and rearranged without plan or order.

Ah yes, the people concerned. That is very important. You remember, perhaps, who they were?’ Depleach considered. ‘Let me see-it’s a long time ago. There were only five people who were really in it, so to speak-I’m not counting the servants-a couple of faithful old things, scared-looking creatures-they didn’t know anything about anything. No one could suspect them.’ ‘There are five people, you say. Tell me about them.’ ‘Well, there was Philip Blake. He was Crale’s greatest friend-had known him all his life. He was staying in the house at the time.He’s alive. I see him now and again on the links. Lives at St George’s Hill. Stockbroker. Plays the markets and gets away with it. Successful man, running to fat a bit.’ ‘Yes. And who next?’ ‘Then there was Blake’s elder brother. Country squire-stay at home sort of chap.’ A jingle ran through Poirot’s head. He repressed it. He mustnot always be thinking of nursery rhymes. It seemed an obsession with him lately. And yet the jingle persisted. ‘This little pig went to market, this little pig stayed at home…’ He murmured: ‘He stayed at home-yes?’ ‘He’s the fellow I was telling you about-messed about with drugs-and herbs-bit of a chemist. His hobby. What was his name now? Literary sort of name-I’ve got it. Meredith. Meredith Blake. Don’t know whether he’s alive or not.’ ‘And who next?’ ‘Next? Well, there’s the cause of all the trouble. The girl in the case. Elsa Greer.’ ‘This little pig ate roast beef,’ murmured Poirot. Depleach stared at him. ‘They’ve fed her meat all right,’ he said. ‘She’s been a go-getter. She’s had three husbands since then. In and out of the divorce court as easy as you please. And every time she makes a change, it’s for the better. Lady Dittisham-that’s who she is now. Open anyTatler and you’re sure to find her.’ ‘And the other two?’ ‘There was the governess woman. I don’t remember her name. Nice capable woman. Thompson-Jones-something like that. And there was the child. Caroline Crale’s half-sister. She must have been about fifteen. She’s made rather a name for herself. Digs up things and goes trekking to the back of beyond. Warren-that’s her name. Angela Warren. Rather an alarming young woman nowadays. I met her the other day.’ ‘She is not, then, the little pig who cried Wee Wee Wee…?’ Sir Montague Depleach looked at him rather oddly. He said drily: ‘She’s had something to cry Wee-Wee about in her life! She’s disfigured, you know. Got a bad scar down one side of her face. She-Oh well, you’ll hear all about it, I dare say.’ Poirot stood up. He said: ‘I thank you. You have been very kind. If Mrs Crale didnot kill her husband-’ Depleach interrupted him: ‘But she did, old boy, she did. Take my word for it.’ Poirot continued without taking any notice of the interruption. ‘Then it seems logical to suppose that one of these five people must have done so.’ ‘One of themcould have done it, I suppose,’ said Depleach, doubtfully. ‘But I don’t see why any of themshould. No reason at all! In fact, I’m quite sure none of themdid do it. Do get this bee out of your bonnet, old boy!’ But Hercule Poirot only smiled and shook his head.

THE OBEDIENCE GAME DUGGAR KIDS GROW UP playing the Obedience Game. It’s sort of like Mother May I? except it has a few extra twists—and there’s no need to double-check with “Mother” because she (or Dad) is the one giving the orders. It’s one way Mom and Dad help the little kids in the family burn off extra energy some nights before we all put on our pajamas and gather for Bible time (more about that in chapter 8). To play the Obedience Game, the little kids all gather in the living room. After listening carefully to Mom’s or Dad’s instructions, they respond with “Yes, ma’am, I’d be happy to!” then run and quickly accomplish the tasks. For example, Mom might say, “Jennifer, go upstairs to the girls’ room, touch the foot of your bed, then come back downstairs and give Mom a high-five.” Jennifer answers with an energetic “Yes, ma’am, I’d be happy to!” and off she goes. Dad might say, “Johannah, run around the kitchen table three times, then touch the front doorknob and come back.” As Johannah stands up she says, “Yes, sir, I’d be happy to!” “Jackson, go touch the front door, then touch the back door, then touch the side door, and then come back.” Jackson, who loves to play army, stands at attention, then salutes and replies, “Yes, sir, I’d be happy to!” as he goes to complete his assignment at lightning speed. Sometimes spotters are sent along with the game player to make sure the directions are followed exactly. And of course, the faster the orders can be followed, the more applause the contestant gets when he or she slides back into the living room, out of breath and pleased with himself or herself for having complied flawlessly. All the younger Duggar kids love to play this game; it’s a way to make practicing obedience fun! THE FOUR POINTS OF OBEDIENCE THE GAME’S RULES (MADE up by our family) stem from our study of the four points of obedience, which Mom taught us when we were young. As a matter of fact, as we are writing this book she is currently teaching these points to our youngest siblings. Obedience must be: 1. Instant. We answer with an immediate, prompt “Yes ma’am!” or “Yes sir!” as we set out to obey. (This response is important to let the authority know you heard what he or she asked you to do and that you are going to get it done as soon as possible.) Delayed obedience is really disobedience. 2. Cheerful. No grumbling or complaining. Instead, we respond with a cheerful “I’d be happy to!” 3. Thorough. We do our best, complete the task as explained, and leave nothing out. No lazy shortcuts! 4. Unconditional. No excuses. No, “That’s not my job!” or “Can’t someone else do it? or “But . . .” THE HIDDEN GOAL WITH this fun, fast-paced game is that kids won’t need to be told more than once to do something. Mom would explain the deeper reason behind why she and Daddy desired for us to learn obedience. “Mom and Daddy won’t always be with you, but God will,” she says. “As we teach you to hear and obey our voice now, our prayer is that ultimately you will learn to hear and obey what God’s tells you to do through His Word.” In many families it seems that many of the goals of child training have been lost. Parents often expect their children to know what they should say and do, and then they’re shocked and react harshly when their sweet little two-year-old throws a tantrum in the middle of the grocery store. This parental attitude probably stems from the belief that we are all born basically good deep down inside, but the truth is, we are all born with a sin nature. Think about it: You don’t have to teach a child to hit, scream, whine, disobey, or be selfish. It comes naturally. The Bible says that parents are to “train up a child in the way he should go: and when he is old, he will not depart from it” (Proverbs 22:6).

I’ll tell you what’s true,’ said Weston presently. ‘What?’ ‘A little child that creeps upstairs when nobody’s looking and very slowly turns the handle to take one peep into the room where its grandmother’s dead body is laid out–and then runs away and has bad dreams. An enormous grandmother, you understand.’ ‘What do you mean by saying that’s truer?’ ‘I mean that child knows something about the universe which all science and all religion is trying to hide.’ Ransom said nothing. ‘Lots of things,’ said Weston presently. ‘Children are afraid to go through a churchyard at night, and the grown-ups tell them not to be silly: but the children know better than the grown-ups. People in Central Africa doing beastly things with masks on in the middle of the night–and missionaries and civil servants say it’s all superstition. Well, the blacks know more about the universe than the white people. Dirty priests in back streets in Dublin frightening half-witted children to death with stories about it. You’d say they are unenlightened. They’re not: except that they think there is a way of escape. There isn’t. That is the real universe, always has been, always will be. That’s what it all means.’ ‘I’m not quite clear–’ began Ransom, when Weston interrupted him. ‘That’s why it’s so important to live as long as you can. All the good things are now–a thin little rind of what we call life, put on for show, and then–the real universe for ever and ever. To thicken the rind by one centimetre–to live one week, one day, one half hour longer–that’s the only thing that matters. Of course you don’t know it: but every man who is waiting to be hanged knows it. You say “What difference does a short reprieve make?” What difference!!’ ‘But nobody need go there,’ said Ransom. ‘I know that’s what you believe,’ said Weston. ‘But you’re wrong. It’s only a small parcel of civilised people who think that. Humanity as a whole knows better. It knows–Homer knew–that all the dead have sunk down into the inner darkness: under the rind. All witless, all twittering, gibbering, decaying. Bogeymen. Every savage knows that all ghosts hate the living who are still enjoying the rind: just as old women hate girls who still have their good looks. It’s quite right to be afraid of the ghosts. You’re going to be one all the same.’ ‘You don’t believe in God,’ said Ransom. ‘Well, now, that’s another point,’ said Weston. ‘I’ve been to church as well as you when I was a boy. There’s more sense in parts of the Bible than you religious people know. Doesn’t it say He’s the God of the living, not of the dead? That’s just it. Perhaps your God does exist–but it makes no difference whether He does or not. No, of course you wouldn’t see it; but one day you will. I don’t think you’ve got the idea of the rind–the thin outer skin which we call life–really clear. Picture the universe as an infinite glove with this very thin crust on the outside. But remember its thickness is a thickness of time. It’s about seventy years thick in the best places. We are born on the surface of it and all our lives we are sinking through it. When we’ve got all the way through then we are what’s called Dead: we’ve got into the dark part inside, the real globe. If your God exists, He’s not in the globe–He’s outside, like a moon. As we pass into the interior we pass out of His ken. He doesn’t follow us in. You would express it by saying He’s not in time–which you think comforting! In other words He stays put: out in the light and air, outside. But we are in time. We “move with the times”. That is, from His point of view, we move away, into what He regards as nonentity, where He never follows. That is all there is to us, all there ever was. He may be there in what you call “Life”, or He may not. What difference does it make? We’re not going to be there for long!

I have always been a teller of stories. When I was a young girl, my mother carried me out of a grocery store as I screamed about toes in the produce aisle. Concerned women turned and watched as I kicked the air and pounded my mother’s slender back. “Potatoes!” she corrected when we got back to the house. “Not toes!” She told me to sit in my chair—a child-sized thing, built for me—until my father returned. But no, I had seen the toes, pale and bloody stumps, mixed in among those russet tubers. One of them, the one that I had poked with the tip of my index finger, was cold as ice, and yielded beneath my touch the way a blister did. When I repeated this detail to my mother, something behind the liquid of her eyes shifted quick as a startled cat. “You stay right there,” she said. My father returned from work that evening, and listened to my story, each detail. “You’ve met Mr. Barns, have you not?” he asked me, referring to the elderly man who ran this particular market. I had met him once, and I said so. He had hair white as a sky before snow, and a wife who drew the signs for the store windows. “Why would Mr. Barns sell toes?” my father asked. “Where would he get them?” Being young, and having no understanding of graveyards or mortuaries, I could not answer. “And even if he got them somewhere,” my father continued, “what would he have to gain by selling them amongst the potatoes?” They had been there. I had seen them with my own eyes. But beneath the sunbeam of my father’s logic, I felt my doubt unfurl. “Most importantly,” my father said, arriving triumphantly at his final piece of evidence, “why did no one notice the toes except for you?” As a grown woman, I would have said to my father that there are true things in this world observed only by a single set of eyes. As a girl, I consented to his account of the story, and laughed when he scooped me from the chair to kiss me and send me on my way.

the scientific rulers will provide one kind of education for ordinary men and women, and another for those who are to become holders of scientific power. Ordinary men and women will be expected to be docile, industrious, punctual, thoughtless, and contented. Of these qualities, probably contentment will be considered the most important. In order to produce it, all the researches of psycho-analysis, behaviourism, and biochemistry will be brought into play…. All the boys and girls will learn from an early age to be what is called “co-operative”, i.e., to do exactly what everybody is doing. Initiative will be discouraged in these children, and insubordination, without being punished, will be scientifically trained out of them…. Except for the one matter of loyalty to the world State and to their own order, members of the governing class will be encouraged to be adventurous and full of initiative. It will be recognized that it is their business to improve scientific technique, and to keep the manual workers contented by means of continual new amusements…. In normal cases, children of sufficient heredity will be admitted to the governing class from the moment of conception. I start with this moment rather than birth since it is from this moment and not merely the moment of birth that the treatment of the two classes will be different. If, however, by the time the child reaches the age of three it is fairly clear that he does not attain the required standard, he will be degraded at that point. [T]here would be a very strong tendency for the governing classes to become hereditary, and that after a few generations not many children would be moved from either class into the other. This is especially likely to be the case if embryological methods of improving the breed are applied to the governing class, but not to the others. In this way the gulf between the two classes as regards native intelligence will become continually wider and wider…. Assuming that both kinds of breeding are scientifically carried out, there will come to be an increasing divergence between the two types, making them in the end almost different species. (pp. 181–188, emphasis added)

Once upon a time an Athenian princesss named Prokne was wed to Tereus, king of the barbarous Thracians of the north. When Prokne's unfortunate sister, Philomela, came for a visit, Tereus fell madly in love with the girl locked her away and raped her, then cut out her tongue to prevent her from telling anyone of the crime. Philomela, however, wove into a cloth the story of her misfortune. When Prokne, receiving the cloth, understood what had befallen, she freed her sister, killed her own son, Itys, whom she had borne to Tereus, and served the child up to his father at a feast--the vilest revenge she could think of. When Tereus discovered the truth, in wrath he pursued the two sisters, thinking to kill them, but the gods transformed all three into birds: Tereus into the hoopoe (a large, crested bird with a daggerlike beak), Philomela into the swallow, which can only twitter unintelligibly, and Prokne into the nightingale, which spends the night singing 'Itys Itys!' in mourning for her dead son. All these birds have reddish spots, it is said, from getting spattered with the blood of the child. ... It is interesting in our purposes because it shows in yet another way the great importance that clothmaking had in women's lives, becoming central to their mythology as well.

My name is Olivia Braun. I am the only surviving relative to the leaders of Aeropia, a legacy I am not proud of, but one I must set straight before I walk into the next life. I am not a child. Many have looked at me and thought that. Small and weak, so insignificant, they believed me a frail little girl. I wasn’t. I am a survivor. I’ve lived through more than you can imagine, in a world where two wrongs made a right and deciding which side of the line you stood on was as important as taking your next breath.

When you two go out walking, do you like to have the people on the street say, ‘Look at these nice twins’?” Immediately the little girl exclaimed, “No, I want them to say, ‘Look at these two different people!’” This spontaneous exclamation, obviously revealing something very important to the little girl, cannot be explained by saying that the child wanted attention; for she would have gotten more attention if she had dressed as a twin. It shows, rather, her demand to be a person in her own right, to have personal identity—a need which was more important to her even than attention or prestige.

When Juliet — at your bidding, I might add — came to us last April, I saw a woman who was the complete opposite of Gareth.  I saw a woman who was steadfast where he was impulsive, who was practical where he was reckless, who was grieving where he was full of fun and laughter.  I also saw that she was greatly in need of a father for her little baby." Charles slowly turned his head, his expression going cold as he met Lucien's black stare.  "No.  Don't tell me that you're behind this, Lucien.  Don't tell me that you, with your infernal machinations and manipulations, engineered this damnable union." "I'm afraid that is precisely what I did.  You were dead, or so we thought.  Your charming fiancée needed not only a husband who could give your daughter her proper name, but someone to pull her out of her grief.  In Gareth, I saw a man who was capable of doing both.  She needed to laugh again, and he needed someone to teach him the meaning of responsibility.  The two of them, as I was quick to discern, brought out the best in each other.  Of course I —" he tapped a finger, once, against his pursed lips — "arranged things so that the two of them ended up together.  How could I not?" Very slowly, Charles put down his brandy.  "And just what was it you did?" "It is not important." "It is to me." "Very well, then."  Lucien affected a weary sigh.  "I told the girl that I could not make baby Charlotte my ward.  Her pride was most grievously injured, and so she left, just as I suspected she might do.  Meanwhile I allowed Gareth, who had pushed me beyond the limits of my patience with a certain act of public vandalism the night before, to think that I had banished her.  He was already half in love with her, and determined to do right by both the young lady and the child of the older brother that he had so loved.  He went after her, and had what he thought was his revenge on me and my apparent cruelty by marrying her — just as I suspected he might do.  It was all very neat and simple, really, and I am most pleased with the consequences of my . . . manipulations.  There is nothing that will make a fellow grow up faster than a little responsibility, and with a wife and baby to look after, I daresay Gareth had more than enough." Charles,

Korie: When I was a student at Ouachita Christian School, my senior-year Bible teacher, David Matthews, adopted a little five-year-old boy. In class that year, we talked a lot about how important it was for Christians families to adopt and that children should never be left without a home and loving parents. The idea always stuck with me. James 1:27 says: “Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world.” When we were dating, like most couples, Willie and I talked about how many kids we wanted to have. I told Willie about my desire to adopt and he was all for it. We both grew up with big families so we decided we wanted to have four kids, with at least one of them through adoption. We never knew how that would happen. We didn’t know if we would adopt a boy or a girl or a newborn baby or older child. We decided we would remain open, and if God wanted it to happen, it would happen. There were several families at White’s Ferry Road Church that adopted children, including one couple that had adopted biracial twins. Their lawyer came to them and asked if they were interested in adopting another biracial child who was about to be born. They told her they couldn’t do it at the time, but they remembered that we had expressed an interest in adopting a child. Their lawyer called Willie and me and told us how difficult it was to place biracial children in homes in the South. We were shocked. It was the twenty-first century. We committed to being a part of changing that in our society. Skin color should not make a difference.

The issue is so important to us that it is almost funny. A colleague told me about this informal social psychological experiment: A new baby was left in a park with an attendant who, when asked by passersby, would claim to have agreed to sit with the child for a few moments and did not know if it was a boy or girl. Everyone stopping to admire the infant was quite distressed at not being able to know the child’s gender. Some even offered to undress the child to find out. Other studies explain why gender matters so much: people tend to treat baby boys and girls quite differently.

Christ makes clear that Christianity is not a path to more comforts, higher status, or greater ease in this world..Here are the days when holding fasting to the gospel, actually believing the Bible, and putting it into practice will mean risking your reputation, sacrificing your social status, disagreeing with your closest family and friends, jeopardizing your economic security and earthly stability, giving away your possessions, leaving behind the accolades of the world, and..potentially losing your life..it is not possible to love the poor and live in unabated luxury..authentic tolerance doesn't mask truth but magnifies it, showing us how to love and serve one another in view of our differences..we spend the majority of our time sitting as spectators in services that cater to our comforts. Even in our giving to the church, we spend the majority of our money on places for us to meet, professionals to do the ministry, and programs designed around us and our kids..Jesus' main point is not that going to a funeral is wrong, but that his Kingdom will not take second place to anyone or anything else..Even more important than honoring the dead was proclaiming the Kingdom to those who were dying..Jesus knew that as great as people's earthly needs were, their eternal need was far greater..the ultimate priority of his coming was not to relieve suffering..his ultimate priority in coming to the world was to sever the root of suffering: sin itself..He came not just to give the poor drinking water for their bodies but to give people living water for their souls. He came not just to give orphans and widows a family now but to give them a family forever. He came not just to free girls from slavery to sex but to free them from slavery to sin. He came not just to make equality possible on earth but to make eternity possible in heaven..If all we do is meet people's physical needs while ignoring their spiritual need, we miss the entire point..We testify with our lips what we attest with our lives..giving a cup of water to the poor is not contingent upon that person's confession of faith in Christ..it is in addressing eternal suffering that we are most effective in alleviating earthly suffering..This commission is not just a general command to make disciples among as many people as possible. Instead, it is a specific command to make disciples among every people group in the world..Jesus has not given us a commission to consider; he has given us a command to obey..it seems that Jesus knows as soon as this man returns to his family, the lure to stay will be strong..It is not uncommon for the lure of family love to lead to faithless living..Following Jesus doesn't just entail sacrificial abandonment of our lives; it requires supreme affection from our hearts..I can slowly let indecision become inaction..delayed obedience becomes disobedience..If I'm walking by a lake and see a child drowning, I don't stop and ponder what I should do. Nor do I just stand there praying about what action to take. I do something..My purpose in putting these realities before us is not to cause us to collapse under their weight. To be certain, God alone is able to bear these global burdens..proclaim the gospel not under a utopian illusion that you or I or anyone or everyone together can rid this world of pain and suffering. That responsibility belongs to the resurrected Christ.

...while riot grrrl is part of the punk rock/alternative rock feminism of the 1990s, it's by no means the majority of it. Despite the slogan, not every girl was a riot grrrl, and there's a huge swath of awesome women in '90s music who aren't riot grrrls. In no particular order: L7, Hole, PJ Harvey, Belly, Throwing Muses, Seven Year Bitch, Babes in Toyland, Liz Phair, Bjork, Juliana Hatfield, Gwen Stefani/No Doubt, Shirley Manson/Garbage, the Breeders, Luscious Jackson, Elastica, Sleater-Kinney, and may more women were part of either the alternative or indie rock music scene. Beyond that, the decade was pretty amazing for singer-songwriters like Tori Amos, Sarah McLachlan, Jewel, Fiona Apple, Alanis Morissette, Tracy Chapman, and Melissa Etheridge; for the R&B and hip-hop artists like Salt-n-Peppa, Queen Latifah, TLC, En Vogue, and Missy Elliott; and, at the tail end of the decade, all the pop you could ever want with the Spice Girls, Britney Spears, Christina Aguilera, and Destiny's Child. So, if you read this book, then run to Spotify to listen to riot grrrl bands, and find they're not for you, remember: there's more than one way to be a girl, and there's more than one kind of music to power you to your goals. What you listen to will never be as important as what you do.

do it? Can you look into that young girl’s eyes and convince her that Robert E. Lee is there to encourage her? Do you think she will feel inspired and hopeful by that story? Do these monuments help her see a future with limitless potential? Have you ever thought that if her potential is limited, yours and mine are, too? We all know the answer to these very simple questions. When you look into this child’s eyes is the moment when the searing truth comes into focus for us. This is the moment when we know what is right and what we must do. We can’t walk away from this truth. And I knew that taking down the monuments was going to be tough, but you elected me to do the right thing, not the easy thing, and this is what that looks like. So relocating these Confederate monuments is not about taking something away from someone else. This is not about politics, this is not about blame or retaliation. This is not a naïve quest to solve all our problems at once. This is, however, about showing the whole world that we as a city and as a people are able to acknowledge, understand, reconcile, and most importantly, choose a better future for ourselves, making straight what has been crooked and making right what was wrong. Otherwise, we will continue to pay a price with discord, with division, and yes, with violence. To literally put the Confederacy on a pedestal in our most prominent places of honor is an inaccurate recitation of our full past, it is an affront to our present, and it is a bad prescription for our future. History cannot be changed. It cannot be moved like a statue. What is done is done. The Civil War is over, and the Confederacy lost and we are better for it. Surely we are far enough removed from this dark time to acknowledge that the cause of the Confederacy was wrong. And in the second decade of the twenty-first century, asking African Americans—or anyone else—to drive by property that they own occupied by reverential statues of men who fought to destroy the country and deny that person’s humanity seems perverse and absurd. Centuries-old wounds are still raw because they never healed right in the first place. Here is the essential truth: We are better together than we are apart. Indivisibility is our essence. Isn’t this the gift that the people of New Orleans have given to the world? We radiate

That a mother should wish to see her daughters happily married, is natural and proper; that a young lady should be pleased with polite attentions is likewise natural and innocent; but this undue anxiety, this foolish excitement about showing off the attentions of somebody, no matter whom, is attended with consequences seriously injurious. It promotes envy and rivalship; it leads our young girls to spend their time between the public streets, the ball room, and the toilet; and, worst of all, it leads them to contract engagements, without any knowledge of their own hearts, merely for the sake of being married as soon as their companions. When married, they find themselves ignorant of the important duties of domestic life; and its quiet pleasures soon grow tiresome to minds worn out by frivolous excitements. If they remain unmarried, their disappointment and discontent are, of course, in proportion to their exaggerated idea of the eclat attendant upon having a lover. The evil increases in a startling ratio; for these girls, so injudiciously educated, will, nine times out of ten, make injudicious mothers, aunts, and friends;

Well, it's true that the anarchist vision in just about all its varieties has looked forward to dismantling state power―and personally I share that vision. But right now it runs directly counter to my goals: my immediate goals have been, and now very much are, to defend and even strengthen certain elements of state authority that are now under severe attack. And I don't think there's any contradiction there―none at all, really. For example, take the so-called "welfare state." What's called the "welfare state" is essentially a recognition that every child has a right to have food, and to have health care and so on―and as I've been saying, those programs were set up in the nation-state system after a century of very hard struggle, by the labor movement, and the socialist movement, and so on. Well, according to the new spirit of the age, in the case of a fourteen-year-old girl who got raped and has a child, her child has to learn "personal responsibility" by not accepting state welfare handouts, meaning, by not having enough to eat. Alright, I don't agree with that at any level. In fact, I think it's grotesque at any level. I think those children should be saved. And in today's world, that's going to have to involve working through the state system; it's not the only case. So despite the anarchist "vision," I think aspects of the state system, like the one that makes sure children eat, have to be defended―in fact, defended very vigorously. And given the accelerating effort that's being made these days to roll back the victories for justice and human rights which have been won through long and often extremely bitter struggles in the West, in my opinion the immediate goal of even committed anarchists should be to defend some state institutions, while helping to pry them open to more meaningful public participation, and ultimately to dismantle them in a much more free society. There are practical problems of tomorrow on which people's lives very much depend, and while defending these kinds of programs is by no means the ultimate end we should be pursuing, in my view we still have to face the problems that are right on the horizon, and which seriously affect human lives. I don't think those things can simply be forgotten because they might not fit within some radical slogan that reflects a deeper vision of a future society. The deeper visions should be maintained, they're important―but dismantling the state system is a goal that's a lot farther away, and you want to deal first with what's at hand and nearby, I think. And in any realistic perspective, the political system, with all its flaws, does have opportunities for participation by the general population which other existing institutions, such as corporations, don't have. In fact, that's exactly why the far right wants to weaken governmental structures―because if you can make sure that all the key decisions are in the hands of Microsoft and General Electric and Raytheon, then you don't have to worry anymore about the threat of popular involvement in policy-making.

The jacket had a purpose, and so did the boy. His purpose in life was to travel, and, after two years of walking the Andalusian terrain, he knew all the cities of the region. He was planning, on this visit, to explain to the girl how it was that a simple shepherd knew how to read. That he had attended a seminary until he was sixteen. His parents had wanted him to become a priest, and thereby a source of pride for a simple farm family. They worked hard just to have food and water, like the sheep. He had studied Latin, Spanish, and theology. But ever since he had been a child, he had wanted to know the world, and this was much more important to him than knowing God and learning about man's sins. One afternoon, on a visit to his family, he had summoned up the courage to tell his father that he didn't want to become a priest. That he wanted to travel.

In the same year, William Henly, a Fellow of the Royal Society, wrote to the Humane Society with a suggestion that electricity be used to shock the heart and brain in ‘cases of Apparent Death from Drowning’. After all, he reasoned, why not use ‘the most potent resource in nature, which can instantly pervade the innermost recesses of the animal frame’? In 1794, the first clear success in using electricity to restart the heart was recorded by what had become the Royal Humane Society. Sophia Greenhill, a young girl, had fallen from a window in Soho and was pronounced dead by a doctor at Middlesex Hospital. Mr Squires, a local member of the Society, made it to the girl in around twenty minutes. Using a friction-type electricity machine, he applied shocks to her body. It seemed ‘in vain’, until he began to shock her thorax. Then he felt a pulse, and the child began to breathe again. She was concussed but went on to make a full recovery, and the Royal Humane Society was finally sure of the importance of electricity in reanimating those in ‘suspended animation’.

Why do you think that I care to prove anything to you?" she asked. "Want me to answer?" "No, " she whispered, her eyes fixed upon the other shore of the river in the distance. She heard him chuckling, and after a while he said, "Dagny, there's nothing of any importance in life— except how well you do your work. Nothing. Only that. Whatever else you are, will come from that. It's the only measure of human value. All the codes of ethics they'll try to ram down your throat are just so much paper money put out by swindlers to fleece people of their virtues. The code of competence is the only system of morality that's on a gold standard. When you grow up, you'll know what I mean . " "I know it now. But . . . Francisco, why are you and I the only ones who seem to know it?" "Why should you care about the others?" "Because I like to understand things, and there's something about people that I can't understand." "What?" "Well, I've always been unpopular in school and it didn't bother me, but now I've discovered the reason. It's an impossible kind of reason. They dislike me, not because I do things badly, but because I do them well. They dislike me because I've always had the best grades in the class. I don't even have to study. I always get A's. Do you suppose I should try to get D's for a change and become the most popular girl in school?" Francisco stopped, looked at her and slapped her face. What she felt was contained in a single instant, while the ground rocked under her feet, in a single blast of emotion within her. She knew that she would have killed any other person who struck her; she felt the violent fury which would have given her the strength for it— and as violent a pleasure that Francisco had done it. She felt pleasure from the dull, hot pain in her cheek and from the taste of blood in the corner of her mouth. She felt pleasure in what she suddenly grasped about him, about herself and about his motive. She braced her feet to stop the dizziness, she held her head straight and stood facing him in the consciousness of a new power, feeling herself his equal for the first time, looking at him with a mocking smile of triumph. "Did I hurt you as much as that?" she asked. He looked astonished; the question and the smile were not those of a child. He answered, "Yes— if it pleases you." "It does." "Don't ever do that again. Don't crack jokes of that kind." "Don't be a fool. Whatever made you think that I cared about being popular? " "When you grow up, you'll understand what sort of unspeakable thing you said. " "I understand it now." He turned abruptly, took out his handkerchief and dipped it in the water of the river. "Come here," he ordered. She laughed, stepping back, "Oh no. I want to keep it as it is. I hope it swells terribly. I like it." He looked at her for a long moment. He said slowly, very earnestly, "Dagny, you're wonderful.

The curtains parted to reveal Aimée and the performance that followed proved to be even more exciting than the Kadine had hoped. The Kizlar Agasi was correct. Here was the little miracle that might save them... the next favorite and with some luck, the next Valide Sultana. The performance left the Circassian Kadine in a highly aroused state. She took several minutes to compose herself, touching her jewelry and her hair and smoothing the layers of gold silk that enveloped her body. When her breathing had returned to normal, she rose and approached Aimée, extending a trembling hand for her to kiss. “You are a pleasure to watch,” she whispered. Aimée knelt, completely naked, with her head bowed. “Thank you, my lady.” The Kadine lifted Aimée’s chin, tilting her face up to look at her. “How old are you, child?” “Nineteen, my lady.” The Kadine stroked Aimée’s cheek. “That is difficult to believe. You don’t look more than fifteen.” Aimée grinned broadly, her heart pounding wildly in her chest. “Thank you, my lady.” She likes me, and she is so beautiful. Oh, if only I were as beautiful. “You will join my retinue and reside close to my own quarters so that you may attend me personally.” Aimée loved the thought of being close to the Kadine, although she did not grasp the importance of the

One of the most important truths about the war, as indeed about all human affairs, is that people can interpret what happens to them only in the context of their own experiences. . . . The fact that the plight of other people was worse than one’s own did little to promote personal stoicism.

The importance of gendered performance in fiction about transkids raises a question: if adults stopped fussing about the ‘right’ clothes and activities for boys and girls, then how, in practical terms, could a child express a trans identity? If no behaviours or norms were off-limits to one sex or the other, how could a child feel, or indicate to the world, that they were not actually members of their sex?

So I am an Indian who's mother tongue is Tamil and Ancestral language is Telugu, Intellectual legacy from Palm leaves is in Vatteluzhuthu (Tamil + Malayalam Mixture), So wherever I go for research studies on Environment/ Ecology/ Biology, I represent myself as INDIAN (Who is comfortable in English) unless I marry a Non - Indian girl, and I represent Tamil Philosophy for defense mechanisms, science, business and all other possible spiritual, social and all other dimensions that are focused. The thing is learning Hindi, Sanskrit, Kannada or any foreign language is not a big deal, if i put effort for 3 to 6 months I can easily grab a language from grammatical foundations to advanced speaking but even after learning another language, at some point of my time in future, either I have become a biological researcher and/or astronaut as I dream of , but at that moment If I do not have the attributes of my current birth place, then there will be a guy or a girl or a leader or even a child who would easily question me that you have forgotten your mother tongue either for money or for women or for passion, so how can we trust you that you will protect/ guide us? So previous life carnation was Rajput and before that was time frame Europe, those things are in my mind and I will never forget, but in this very life I have to represent Tamil Philosophy and Ideology, As English is a common communicative and International language in science and technology, there is no one can deny English, Even lord Krishna was embarrassed just because he was Yadav. So although I have knowledge of all Indian gods and Goddesses and respecting all religions, castes and customs within India, within earth, within universe and beyond, I represent in English with Tamil Philosophy. So wherever I go for research studies on Environment/ Ecology/ Biology, I represent myself as Indian unless I marry a Non - Indian girl, and I represent Tamil Philosophy for defense mechanisms, science, business and all other possible spiritual, social and all other dimensions that are focused. Now choosing Guru is important before starting your passionate journey (Mine is science), so while choosing Guru, three things to remember, 1) Guru must be Knowing context specific problems, 2) Guru must not have lived immoral life 3) Guru must have withstand enormous pressure and opposition to show his/her potential on specific subject in his/her time 4) You can also choose more Guru as you move on in your life but starting point or First Guru must be from your Place My Gurus That I really Consider as my gurus 1) Mahakavi Subramanya Bharathiyar 2) Tholkappiar 3) Carl Sagan 4) Stephen Hawking 5) Bear Grylls 6) Siddhartha 7) Lord Ramachandra 8) Lord Shiva 9) Lord Dasarat (Indra) 10) All goddesses 11) Lilith (She was portrayed as bad but she was not bad) 12) Lord prometheus 13) Lord Surya 14) Lord Krishna (Sometimes because I hate him) 15) Sita

In the 2016 film Arrival by director Denis Villeneuve, based on “Story of Your Life” by Ted Chiang, linguist Louise Banks (Amy Adams) is part of a scientific team summoned to Montana to help decipher the language of visiting extraterrestrials, known as “heptapods,” so that their intentions can be clarified. She starts to have frequent visions of a dying girl that she cannot place—she fears she may be going crazy from the strain of her assignment. The audience naturally assumes that these are flashbacks, memories of a child she lost in her past. As Louise begins to realize that her increased understanding of how the aliens communicate is helping liberate her cognitively from linear time, she begins having visions that aid in her work, including reading from the definitive book on the aliens’ written language that she herself is destined to write and publish in her future. From the book’s dedication, she realizes that the girl in her visions is a daughter she is going to have and who will eventually die of a rare disease. And at a key moment, when the world is on the brink of war with the visitors, she is able to contact a Chinese General on his private cell phone and talk him out of his belligerence after she “premembers” his phone number, which he will show her at a celebration months or years in the future—an event celebrating international unification in the aftermath of humanity’s first contact with extraterrestrial beings, made possible thanks largely to her intervention. It is a story about time loops, in other words. And what “arrives” at the climax and at various turning points—excitingly in some cases and sadly in others—is the meaning of Louise’s baffling experiences. The heptapods, with their circular language, feel at home in the block universe of Minkowski spacetime, where past, present, and future coexist. In Chiang’s short story, the scientists attempting to crack the code of their language get an important clue from Fermat’s principle of least time (Chapter 6), which suggests a kind of teleological interpretation of light’s behavior—it needs to know where it is going right from the start, in order to take the fastest possible route to get there. Chiang resolves the perennial questions about precognition and free will by suggesting that knowledge of future outcomes causes a psychological shift in the experiencer: an “urgency, a sense of obligation”1 to fulfill what has been foreseen. “Fatalism” would be one word for it but inflected more positively—perhaps not unlike how Morgan Robertson and Phil Dick may have seen it: as absolution rather than restriction.

In the 2016 film Arrival by director Denis Villeneuve, based on “Story of Your Life” by Ted Chiang, linguist Louise Banks (Amy Adams) is part of a scientific team summoned to Montana to help decipher the language of visiting extraterrestrials, known as “heptapods,” so that their intentions can be clarified. She starts to have frequent visions of a dying girl that she cannot place—she fears she may be going crazy from the strain of her assignment. The audience naturally assumes that these are flashbacks, memories of a child she lost in her past. As Louise begins to realize that her increased understanding of how the aliens communicate is helping liberate her cognitively from linear time, she begins having visions that aid in her work, including reading from the definitive book on the aliens’ written language that she herself is destined to write and publish in her future. From the book’s dedication, she realizes that the girl in her visions is a daughter she is going to have and who will eventually die of a rare disease. And at a key moment, when the world is on the brink of war with the visitors, she is able to contact a Chinese General on his private cell phone and talk him out of his belligerence after she “premembers” his phone number, which he will show her at a celebration months or years in the future—an event celebrating international unification in the aftermath of humanity’s first contact with extraterrestrial beings, made possible thanks largely to her intervention. It is a story about time loops, in other words. And what “arrives” at the climax and at various turning points—excitingly in some cases and sadly in others—is the meaning of Louise’s baffling experiences. The heptapods, with their circular language, feel at home in the block universe of Minkowski spacetime, where past, present, and future coexist. In Chiang’s short story, the scientists attempting to crack the code of their language get an important clue from Fermat’s principle of least time (Chapter 6), which suggests a kind of teleological interpretation of light’s behavior—it needs to know where it is going right from the start, in order to take the fastest possible route to get there. Chiang resolves the perennial questions about precognition and free will by suggesting that knowledge of future outcomes causes a psychological shift in the experiencer: an “urgency, a sense of obligation”1 to fulfill what has been foreseen. “Fatalism” would be one word for it but inflected more positively—perhaps not unlike how Morgan Robertson and Phil Dick may have seen it: as absolution rather than restriction. In the film, one of the heptapods sacrifices its life to save that of Louise and her team members from a bomb planted by some soldiers, even though it clearly knows its fate well in advance. Their race even knows that in 3,000 years, humanity will offer them some needed assistance, and thus their visit is just the beginning of a long relationship of mutual aid in the block universe. At the end of the film, Louise chooses to have her daughter, even knowing that the girl will die.

Trained as a sociologist, I’ve always been more disposed toward structural, macro change targeting policies and institutions over more diffuse cultural transformation that directly engages individuals. I tend to wince at self-help-style books, trainings, and gurus. But in trying so hard to push back on individualistic approaches to empowerment, I went to the other extreme for a while, losing touch with the importance of everyday decisions and actions—what my colleague Imani Perry calls “practices of inequality”—as an essential part of social transformation. Commenting on the many forms of racism that resurfaced during the pandemic, Imani tweeted, “That white male doctor who strangled and assaulted a black girl child for ‘not social distancing’ is also a sign of what African Americans confront in the health care system. It’s not just ‘structural’ racism folks.” This was a needed punch to my disciplinary gut, as I had been trained to critique “the system” and “systemic inequality,” as if these were divorced from everyday human decisions and actions. After all, the doctor, not “the system,” made a choice to violently assault a Black girl child. Yet at the same time, we can uphold unjust systems without physically attacking another person; that, for me, is the risk in highlighting the most obvious cases of brutality: it can let us off the hook. Ultimately, then, this is not a book for those interested primarily in policy, however important policy remains. Rather, this is a call to action for individuals to reclaim power over how our thoughts, habits, and actions shape—as much as they are shaped by—the larger environment.

Women have children every day. No need to get so dramatic about it, Sara-girl.” It’s more responsibility. It’s more money. A lot of it. Most important it’s taking a part of my heart, putting it into another living being and hoping to God I do right by them. Because I know, in the most desperate way, what happens when you fail a child, when you don’t protect them. And I don’t know if I can divide my heart into yet another portion. One for Lebanon. One for Jonas. One for this baby. What would I have left of myself?

There is nothing wrong with being a child; in fact, it is far more important than you know. You are entitled to your childhood, Eric. All boys and girls are, and it is the adults’ responsibility to protect those childhoods. When you are grown up, then it will be your job to protect the younger ones.

But he is still locked up.' 'Oh, child,' answered Mrs. Golden. 'That cage can't contain Sunny's spirit. It soars right out from behind those bars. That's what's important for all of us. To let our souls sing out.

The wounded child inside many males is a boy who, when he first spoke his truths, was silenced by paternal sadism, by a patriarchal world that did not want him to claim his true feelings. The wounded child inside many females is a girl who was taught from early childhood on that she must become something other than herself, deny her true feelings, in order to attract and please others. When men and women punish each other for truth telling we reinforce the notion that lies are better. To be loving we willingly hear each other’s truth and, most important, we affirm the value of truth telling. Lies may make people feel better, but they do not help them to know love.

River, the word, contains within it all rivers, which flow like tributaries into it. And this word contains not only all rivers, but more important all my rivers: every accesible experience of every river I've seen, swum in, fished, heard about, felt directly or been affected by in any other manner oblique, secondhand or otherwise. These "rivers" are infinitely tessellating rills and affluents that feed fiction's ability to spur the imagination. I read the word river and, with or without context, I'll dip beneath its surface. (I'm a child wading in the soil and muck, my feet cut on a river's rock-bottom; or the gray river just out the window, now, just to my right, over the trees of the park-spackled with ice. Or-the almost seismic eroticism of a memory from my teens-of the shift of a skirt on a girl in spring, on a quai by an arabesque of a river, in a foreign city...) This is a word's dormant power, brimming with pertinence. So little is needed from the author, when you think of it. (We are already flooded by river water, and only need the author to tap this reservoir.)

Getting Rid of the Mud We have a custom at weddings. Before you go to the wedding canopy, there is the veiling of the bride. At the veiling of the bride, I usually gather together all the blood relatives into a room, to ask them each to forgive each other, because it’s impossible to grow up in a family, with siblings and parents, without having some secret anger. And you don’t want people to have to go into the next phase of life with all this karmic load. So that is why bringing in those people is so important. That way they can forgive each other and really bless each other. It is a very powerful thing. On one occasion, a young girl was present while we were doing this forgiveness, and she wanted to know how to do it. I tell you, it was a wonderful thing that she asked this question. She really wanted to know how to do it. It was as if nobody had ever shown her how to do forgiving. So I said to her, “Could you imagine that you have a beautiful shiny white dress on, and here comes this big clump of mud and dirties it? You would want to clean it off, wouldn’t you?” “Oh, yes,” she said. “Could you imagine then, instead of the mud being on the outside on your dress, the mud is on your heart?” “Uh huh.” “And being angry with people and not forgiving them is like mud on your heart.” “I sure want to get rid of that,” she said. “OK, how are you going to go about doing that?” I suggested that she close her eyes, raise up her hands in her imagination, and draw down some golden light and let it flow over that mud on her heart until it was all washed away. In this way she really understood forgiving. Do you understand how important it is, just as with this child, to respond decently when somebody says, “You ought to …,” and starts giving you advice and you want to say, “I’ve been trying to do it myself. You don’t have to scold me—show me how to do it”? This is the issue in all spiritual direction work. Rabbi Zalman Schachter-Shalomi

Until then, my teenage soul--suspicious of cheerfulness, though still reflexively respectful of authority--would feel increasingly uncomfortable in the presence of the official soul. The official soul, as transmitted through church and Christian paraphernalia, was upbeat, incurious, happy with its lot. It did not have any heroes other than the ones who appeared in the Bible, and it was content to hear the same stories about these people over and over again. It described pain and suffering in such a way that a person might think alcoholism or the loss of a child were no more inconvenient than a tussle with the flu: after it passed, you could stand in front of the congregation on Sunday and testify that it was all better, and God was good. As far as I could tell, that was the only story told by the official soul, and the real and true sadnesses had be excised for a more mellifluous account. Which made it seem as if there were things you couldn't talk about in church, or with people from church--what made you laugh, why you cried at a movie, what made you angry, or what books you read that hadn't been written by C.S. Lewis, A.W. Tozer, or D.L. Moody. Church was supposed to be the most important thing in life, but so much of life was left out, because so much of its trouble was assumed to be conquered. My pastor mentioned Kierkegaard in a sermon only once, and it would be a long time before I discovered that there was a storied Christian who suffered from, and so in some way sanctioned, depression, rage, sarcasm, and despair--the diseases that took hold in adolescence, for which church offered no cure.

If you ask your mother whether she knew about Peter Pan when she was a little girl she will say, "Why, of course, I did, child," and if you ask her whether he rode on a goat in those days she will say, "What a foolish question to ask; certainly he did." Then if you ask your grandmother whether she knew about Peter Pan when she was a girl, she also says, "Why, of course, I did, child," but if you ask her whether he rode on a goat in those days, she says she never heard of his having a goat. Perhaps she has forgotten, just as she sometimes forgets your name and calls you Mildred, which is your mother's name. Still, she could hardly forget such an important thing as the goat. Therefore there was no goat when your grandmother was a little girl. This shows that, in telling the story of Peter Pan, to begin with the goat (as most people do) is as silly as to put on your jacket before your vest.

John Oldfield, managing director of the WASH Advocacy Initiative, which is dedicated to solving global water challenges, explains it this way: “The best way to control population is through increasing child survival, educating girls, and making knowledge about and availability of birth control ubiquitous. By far the most important of these is increasing child survival.

a study released early in 2018 showed that parents who encouraged their children to push their limits could be protecting them from developing childhood anxiety disorders.9 Such parenting behaviour included ‘safe risk-taking’, like giving a child a fright, engaging in rough-and-tumble play and letting them lose games. The research, which involved 312 families of preschoolers across Australia and the Netherlands, was conducted by Macquarie University’s Centre for Emotional Health, the University of Amsterdam and the University of Reading. Dr Mascaro says rough-and-tumble play is essential for children. ‘It’s really good for developing emotional and social competence. I think it’s potentially really important that dads of daughters aren’t doing that as much. It’s hard to know why that is. It could be that daughters just don’t like it,’ she says, ‘but it could also be because of gendered ideas about how we think we should behave with sons and daughters. I know I have two little boys and we have a whole room devoted to rough-and-tumble play. It is a huge part of our lives and it makes me sad to imagine that that’s not necessarily part of everyone’s life, because it’s such an important part of play.

BECKONED to the square to listen to a representative of the Virginia Company of London. He seemed an unpretentious man, a clerk, if you will, who had some important points to make before the Jamestown colonists started mingling with the new members. The man stepped up on a makeshift wooden box and spoke to the good people gathered for the day’s celebration. As he looked out at the more delicate gender, he released a sigh of satisfaction. The bride ship had come through, and it was hoped these ninety women would secure the colony’s growth. The clerk waved a document in the air and the crowd hushed, anxious to hear what he would say. “Each woman,” he called out, to reach the hearing of those standing furthest away. “Each woman, upon entering into marriage with a man of Jamestown, will receive as promised, one new apron, two new pairs of shoes, six pairs of sheets…” He droned on, reciting the promises made by the Virginia Company of London. As each new item was listed, gasps of delight flickered in the air. The gifting lent the day even more enjoyment for these items were needed to set up a good home and many of the women were arriving with few possessions. The representative talked at length about marriage licenses and how each couple would be married, one after the other, until all were satisfied. When all was said, and done, there would be a lot of paperwork, but these contracts were the foundation of the colony, the building blocks that would ensure the birth of children on this new soil. It wasn’t just the Virginia Company of London who wanted the population to grow in the colony, it was also the wish of Scarlett. These people who would be her neighbours, these men who would make business deals with her husband, these children who would grow by her child’s side, were the herd. From these people, would she harvest, and as they prospered, so would she.

My mom said, “You can’t see him. You’re not allowed.” And there was a nurse standing on the other side of me at the head of the bed and I can remember her saying, “She can see him whenever she wants. She’s that baby’s mother.” That nurse didn’t give me enough self-confidence to keep my child, but with those two sentences she gave me the foundation on which to rebuild my sense of self. She probably didn’t remember me after that shift, but she became one of the most important women in my life. Just by her compassion and two sentences, you know?

They call me “little girl,” “dear daughter,” “dear child.” Probably if I was of their generation they would behave differently with me. Calmly and as equals. Without joy and amazement, which are the gifts of the meeting between youth and age. It is a very important point, that then they were young and now, as they remember, they are old. They remember across their life—across forty years. They open their world to me cautiously, to spare me: “I got married right after the war. I hid behind my husband. Behind the humdrum, behind baby diapers. I wanted to hide. My mother also begged: ‘Be quiet! Be quiet! Don’t tell.’ I fulfilled my duty to the Motherland, but it makes me sad that I was there. That I know about it… And you are very young. I feel sorry for you…” I often see how they sit and listen to themselves. To the sound of their own soul. They check it against the words.

Many youth who come out in adolescence report not having a strong sense of gender during preschool, kindergarten, or elementary school. Young children are physically fairly gender neutral. If a six-year-old wears girls' cloths and grows long hair, she will be seen as a girl. If the same child cuts their hair and wears boys' people will assume he is a boy. Its only with secondary sex characteristics such as breast, facial hair, and a deeper voice that clothed bodies become more clearly male or female. As a result, gender may not have seemed particularly important for some trans children. It is the onset of puberty and the increased ways they are sexed/gendered in the world that typically precipitate the emergence of adolescent onset gender dysphoria. [page 90]